The Progress of Saints to Full Holiness, Verse 23 · Part 2
Vntill the comming of our Lord Jesus Christ.
NOw we come to the second petition of this most excellent prayer, which is for finall sanctification, and perseverance in their grace received unto the end, which he calls the comming of Christ.
This is the fifth time the Apostle mentions the comming of Christ, in this Epistle; for in the end of all the five Chapters you shall meete with it: to note,Note. That a Christian should never set the second comming of Christ out of sight; as being a strong meanes to keepe him in a generall preparation or readinesse to be found such a one as may carry the title of a good and wise servant.
But in this place perswading to full and finall holinesse it is most fitly mentioned,Consideration of Christs second comming hath all incouragements to godlinesse. as having all encouragements, and answering all objections.
First, because this comming of Christ brings a recompence of reward to such as are exercised, and holde on in holinesse: the meditation of it must therefore bring forward the Apostles purpose.
Secondly, many are the troubles and reproaches of such as resolve to holde out in the way of grace and holinesse; and therefore hee would sweeten as with sugar these bitter pills: by holding before their eyes the second comming of Christ, who shall then giuegive a righteous sentence, and fully acquit them, on condition they persevere in their godly beginnings.
Thirdly, whereas there is no greater enemy to sanctification than sinne and corruption; those that would hold out to full and finall holinesse, must carefully watch against all sinne: which they shall easier resolve upon, who holde this comming of Christ in their eyes, seeing he therefore commeth to judge and revenge all sinne.
Fourthly, to uphold them in the strife against sinne: for whereas after long combate the godly finde little conquest against spirituall enmities, and this often makes them faint and weary, and ready to give over: The Apostle in great wisdome holdes before their eyes that day, unto which if they holde fast their grace, they shall obtaine full victory over all their sinnes, and never know more, neither the corruption nor molestation of them.
Fifthly, to adde courage to their labours and endeavours for increase of grace: for whereas by all their diligence and care in well-doing, they can attaine no great measure of grace, and that little which they have, is often clouded with many corruptions, and sometimes interrupted: they might be much discouraged, if they should not be held on in expectation of the day of Christs comming, wherein they shall attaine the full measure of grace and holinesse which they strove for, and reape the full harvest of their labour and painefull seede-time.
Sixthly, he mentions the comming of Christ, as the period of their care and faithfull striving to be unblameable: not because they should hold out their lives and labours till then; but to shew, that as for the present they are,In quo que…que inven…rit suu… novissimus dies, in hoc eum comprehende… m…di novissimus dies▪ quoniam qualis in isto die q…isqu…m m…ri…ur, talis in illo i…dicab…tur. August. so they shall be at that day: for in what estate the day of death leaves them, the same shall the day of Christ finde them: and therefore every one that would be found unblameable then, must be so now.
Quest. Is there any doubt but that the godly shall be kept unblameable till that day? or is it possible they should not persevere to finall sanctification? and if they shall, what neede the Apostle pray so earnestly for it?
Answ. Perseverance in grace is twofold:
1. Continued,
2. Interrupted.
The children of God having the seed of God, which is the true grace of sanctification by the Spirit; doe sometimes lose many gifts of the Spirit, (as wee have heard) and sundry wayes quench the Spirit, so as they hold not a continued perseverance in the measure, degree, sense and comfort of their holinesse: yet they lose not all the gift of regeneration at such a time, nor fall foreign, i. wholly, for the seede remaines; but persevere by an interrupted grace, foreign, that is, finally: though they fall from their first love, and some degrees, yet are they restored; and finally become unblameable in the day of Christ.
1. Because they are built upon a rocke, against which the gates of hell cannot prevaile. The Arke of Noah resembling the Church, was made of square wood; a square lay it any way lyes firme. So the Saints abide firme in temptation, saith Augustine.
2. Christ hath prayed that their faith should not faile, Luke 22.32. hee hath prayed for their perseverance: Iohn 17.15. not to take them out, but preserve them in the world: and verse 26. that they may be one with Christ and God. So as if God and Christ himselfe be stable in their happinesse, so are they.
By vertue of this prayer it is impossible the elect should be deceived, Matth. 24.24. And by vertue of it though Peters or any other beleevers faith may be foyled, it cannot quite faile. His faith may be wounded,Co…ti potest, non excuti. not dead; his confession may faile in his mouth, but his heart shall holde him whom his voice denies. Gregory.
3. The promises of Christ are yea and Amen, for he is the true and faithfull witnesse, 2 Cor. 1.20. who hath sealed and ratified them by his blood. But hee hath promised that the elect shall persevere: Ier. 32.39. I will make an everlasting covenant with them. Esay 54.10. The mountaines may remove, and the hills fall downe, but my merciemercy shall not depart from thee, nor my peace fall away, saith the Lord that hath compassion on thee: and Iohn. 10. None shall plucke them out of his hand.
Object. The promises on Gods part are firme, but we faile in our condition, which is that wee repent and beleeve, and never depart: for though the Lord marrie himselfe for ever in truth, merciemercy and compassion, Hosea 2.19. yet wee may depart, and the bond is broken on our part.
Answ. If the bond be broken on our part, then the Lord marries us not for ever. 2. Contracts of marriage use not to be conditionall, but simple and absolute, else they are no binders. 3. All conditions required in us, the Lord both workes and maintaines: Christ performes all conditions in his Church, he makes her, cleanseth her, saveth her, Eph. 5.25, 26. 4. If the Lord depart not from us, we shall not depart from him, for then we depart from him, when his grace departeth from us. And therefore David prayeth, Vphold me Lord, and I shall be safe: and as hee hath promised not to depart from us, so he hath promised to put his feare into our hearts, that wee shall not depart from him.
Object. Though none can take the sheepe of Christ out of his hand, yet they may cease to be sheepe, and may of themselves stray away.
Answ. If once sheepe, they are never pluckt away; therefore never cease to be sheepe.
2. To these sheepe are promised eternall life; therefore so long shall they be sheepe, even for all eternity.
3. The Fathers power is above all temptations, therefore suffers nothing to make them of sheepe no sheepe, for then they might be plucked away.
4. Though themselves would fling out of the fold, being foolish and straying, yet have a good shepheard, and by him are preserved in grace to salvation.
5. Even this prayer in the Text is a prayer of faith, and therefore the Thessalonians must persevere. A prayer of faith argues both the presence of the Spirit, whose voice the Lord cannot but heare, and the voice of a childe whom the father will not repell.
Quest. But if the Thessalonians shall persevere till the comming of Christ, why doth the Apostle pray so earnestly? it seemes very needlesse, nay rather such earnest petitions seeme to make their case very hazardous, and imply they may fall away.
Answ. Prayers for perseverance imply not any possibility of falling away, but plainely shew, (which the Apostle aimes at here) that assurance of perseverance makes no godly man secure or profane, but implieth a condition of unblameable walking, and preserving himselfe unspotted of the world.
2. They teach us to depend on God for the last grace as well as the first, and give him the praise as well of our perseverance, as our entrance into grace: for he gives his Spirit into our hearts, that we should not depart from him. Contrary to the doctrine of the Church of Rome, which teacheth, that God gives us the first grace, by which wee become good, but wee merit a second grace, by which of good we become better.
3. All such prayers as this teach us to joyne the end and the meanes together as God doth. It is not in vaine to pray not to fall away,Not in vaine for them that shall persevere to pray for perseverance. though the elect cannot fall away.
First, because it is an obedience to Gods commandement.Reas. 1.
2Secondly, a testimony that we depend on his strength and promise for perseverance.
Thirdly, that wee looke to attaine the gift in in Gods owne meanes of conveying them;3 of which prayer is one of the chiefe. Would wee not want grace, wee must not be wanting in prayer?
They are farre wide that conceive prayer and perseverance repugnant, for they are subordinate and assistant one to another.
Object. We finde the Saints praying that the Lord would not take his holy Spirit from them, that he would create a new Spirit in them.
Sol. Not because the Spirit is either quite taken away, or quite gone.
But First, because he is taken from them, not in respect of his existence, but of his operation, for he is not so powerfully working.
Secondly, not in respect of the saving gift, but of the measure, degree, and comfort of it.
Thirdly, the Spirit where once he is, is not quite gone in respect of himselfe, but in their sense and apprehension. Now this is no good argument: They feele him not, therefore hee is not there; no more than a man in a swoone can be concluded dead, because he discernes not his life.
Fourthly, and lastly, by prayer wee retaine the Spirit, and the renewing grace of the Spirit, both in respect of sense and existence, prayer being Gods meanes to keepe the Spirit from departing from us.
4. This and all such prayers for perseverance being prayers of faith are therefore so much more earnest, because wee know that God will grant us the grace prayed for. Hee will never pray, that beleeves not that God will grant his prayer.
But the Saints therefore pray because they beleeve to speede. Eliah, 1 King. 18.42. knew it would raine, and tolde Ahab so; yet hee goes and prayes for it. Christ knew his Father would glorifie him, yet he prayes he would so doe: hee well knew none of his Disciples should perish but Iudas, yet he prayeth to that purpose. And this is not in vaine, but a performance of worship to God, a possessing of grace in a right title, and tenure, and a sweetning of the mercy which wee have gotten by prayer and prevailing with God.
The Apostle implies in Christs comming, that Christ is now absent from us,Note 1. that is, in respect of his body, hee is not present in earth, neither circumscriptive, nor diffinitive, nor repletive: for then he could not come to us, if hee were with us already. True it is that Christ is spiritually present with his Church to the end of the world, according to his promise of his spirit and grace.
Christ is also sacramentally present:
1. Ratione signi, hee is represented in the signe.
2. Ratione objecti, for he is the present object of our faith whereby wee behold and partake him being present in the word of promise. But corporally he is not present, neither in the Supper nor any place where the Supper is celebrated, nor in the bread.
1. Because Christ professed when hee was to ascend, that hee was to leave the world, Reas. 1.and goe to the Father, Ioh. 16. but the bread is in the world, therefore Christ now ascended is not in it.
2. Hee expresly denies that hee should be with us on earth after his ascension: Matth. 26.Reas. 2. The poore yee have alwayes with you, but mee not alwayes. If they fly to their old shift of invisible conversation, or quoad statum humilitatis, that is, in respect of his humility; Christ spake without any such limitation, Mee yee shall not have alwayes.
3. Our high Priest is gone with his body into the heavenly Sanctuary, and if hee be not there,Reas. 3. hee ceaseth to be our high Priest, Heb. 8.4. If they say he is on earth, but not visibly, what should an invisible high Priest do in earth, where all Priests were ever visible.
4. Even the bread in which they say he is present corporally,Reas. 4. is a signe and argument of his corporall absence, because it must be received in memory of him. Now memory is of a thing absent, and therein we declare the Lords death till this his comming, 1 Cor. 11.
And here we may note also, that Christ will come againe according to his body:Note 2. Acts 1.11. and Hebr. 9.28. He shall come the second time to the salvation of them that waite for him: hee comes but twice corporally▪ once to merit salvation, and againe to perfect it.
1. Then let us waite for this comming,Vse 1. as a loving spouse longs for her husbands returne out of a farre Countrey.
2. Love this comming of Christ, when the glory of Christ shall breake out as the Sunne in his strength,2 which is now clouded and vailed.
First, by his bodily absence. Secondly, by the affliction and poverty of his Church. Thirdly, by the insolency and pride of his enemies. But then his glory shall appeare, and shall be glorious in himselfe and all the Saints.
2. Because the innocency of the Saints shall then be cleared to the faces of the wicked, and their labours shall be recompenced with invisible reward.
33. Prepare for this comming: and first, hence the Apostle moveth all men every where to repent, because God hath appointed a day to judge the world, Acts 17.31. Secondly, perswadeth men to holinesse, 2 Cor. 5.11. 2 Pet. 3.11. considering the terrours of the Lord, what manner of men ought we to be in all holy conversation and godlinesse. Foolish men now dreame of too much strictnesse and holinesse, because they consider not this day of Christs second comming.
Note 3.A third note is, in the Apostles argument, That onelyonly an unblameable holinesse will bestead us at that day, and therfore we must preserve our selves unblameable till that comming of Christ, all things else leave us at that day: Riches, honours, pleasures then forsake us,Nec vera, nec v…str…. they are neither true, nor ours, saith Bernard.
OnelyOnly a good conscience and study of holinesse, and practise of holy duties goe along with us to meete Christ in his second comming, then will a little holinesse, obedience, faith, and feare of God more comfort us than all the word and glory of it can afford.
Christians must not onelyonly labour for full holinesse but for finall: that is,Doct. They must not be content with any measure of grace never so great, unlesse they persevere in grace untill the comming of Christ. Iohn 15.4. Abide in mee: he… saith not onelyonly Come unto me, as Mat. 11.29. bu… Abide in mee. Revel. 22.11. Let him that is holy b… holy still: and Revel. 2.25. Hold fast that thou hast till I come, and be faithfull unto the death, and I will give thee a crowne of life, verse 10. Matth. 10.22. Hee that continueth to the end shall be saved.
1. This is the way of the just, which is as the light that shineth more and more untill perfect day, Prov. 4.18. Looke as the Sunne rising is brighter and brighter, and still dispelleth mists and darknesse before it, till it come to high noone, which is the perfect pitch of the day: so where the Sunne of righteousnesse riseth in the heart, there is a daily profiting, and proceeding in the knowledge and feare of God; a walking from strength to strength, from faith to faith, till they attaine the highest pitch of grace in this life, and that talnesse in Christ, which shall be most absolutely confirmed, and perfected in that brightest and highest light and life of glory to come. But the hypocrite is not so, he hath some light, some little oile in his lampe, but onelyonly enough to make a flash, or sodaine blaze; but not enough to carry him into the wedding chamber: sometimes hee will wash and repent, but hee soone forgetteth that hee was washed: sometimes hee will have good words in his mouth, some good actions now and then in his hand, and seeme very good, but all his righteousnesse is as the morning dew.
2. Perseverance is a gift never divorced from faith, though sometimes it may be disturbed by fits, yet at length it shall set the crowne on the head of true piety; for truth of grace is blessed with continuance: because,
1. Of the promise, Isay 40.31. They that waite on the Lord shall renew their strength as the Eagle, they shall runne, and not be weary, they shall walke, and not be faint.
2. Of faith, which apprehendeth that living water, of which whosoever drinketh he shall never thirst more, because there is such a fountaine in him springing up to eternall life, Iohn 4.4.
3. Of the faithfull, who be as trees planted by the rivers of water, and their moisture is indeficient, their leaves fall not off. This was signified by the good ground, Luke 8. distinguished from all the other three, that it brings fruit with patience, when the best fruits of all the other came at last to nothing. And this grace differenceth between such as formerly nothing else in shew did distinguish: for let an hypocrite set forth never so faire, and hold a place of profession, and forwardnesse among the people of God, yet at the last hee shall prove like the unhappy passenger, that hath seemed to saile prosperously all his voyage, and no danger threatned him, yet at the length suffers shipwracke, and is cast away at the mouth of the very haven.
3. Because perseverance approoveth the soundnesse of our calling, and gifts given us, and so affordeth us the comfort of our present estate in grace. It is well said of one, In principio delectatio, but in fine probatio. Which telleth us, that a man at the first may rejoyce in the light for a season, and in the taste of the word, and the powers of the life to come may be very sweete; but all the proofe and tryall is at the end: the end shewes who bee called according to meanes, and who are called of purpose. What one said of true vertue, wee may apply of true piety: Verae pietatis est non caepisse, sed fecisse; nec fecisse, sed perfecisse. Whereas of hypocrites may be said that to the Galathians, Yee did runne well, who letted you?
And what comfort is there of temporary faith, which giveth over when there is most neede of it? What use of that illumination that leaveth us in darknesse at the last? What were the foolish Virgins better for that oyle and light, which failed them before they came to the wedding chamber?
4. Because Satan lieth in waite especially for our perseverance, his chiefe scope and delight is to sport himselfe in the apostacy both of the wicked and the godly. Sometimes the wicked hypocrite goes about the businesse, as he that hath resolved and cast the accounts to walke in the way of holinesse, and may hold on a long time in the externall profession, and some outward reformation; but at length wanting soundnesse, a small thing turneth him aside; he sets faire out of Sodome with Lot, but lookes backe with his wife: they set faire out of Moab with Orpah, but goe not forward with Ruth to Iudah. Now the Divell as a passenger seeing a foundation laid, and walls reared, and there the building to stand at a stay, laugheth, and scorneth, saying, This man begun to build, but could not finish.
Object.But you said, the Divell triumpheth also in the apostacy of the godly; now I thought they had never fallen away.
Answ.They indeede wholly and finally fall not off as the former; but many are their falls and backslidings through their negligence, by which they lose many graces, and many degrees of such as they keepe; even such as perhaps are never restored while they live, and often bring the terrours of God into their soules, and goe to their grave with incurable temporary affliction: and doth not this rejoyce Satan to see the Saints in the suddes? and to passe their dayes heavily and uncheerfully? and as ever in darknesse, in comparison of the former light of joy in themselves, and of comfort, example and direction unto others, while they stood valiantly against the forces of the Divell?
2. So much the more fiercely Satan assaults this grace, because he knowes that onelyonly perseverance overcommeth himselfe, and all his hellish temptations; no marvel then if he would by all his strength and seven heads wrest this grace from us. How needfull then is it for us to stand fast in the armour of God against these assaults of the Divell, Ephes. 6.13.
Vse 1. of reproofe.Vse 1.
1. Generall.
2. Speciall.
Our Nation hath dealt with the light of the Gospell as the Iewes did with Iohns light, who rejoyced in it for a season.
Time was when in the beginnings of the Gospell our fathers received it with love, joy, zeale, diligence, and most earnest affection: The violent tooke the kingdome by force. But now how generally are we fallen from the love of the Gospell, and turned religion into formality, and policie? Time was when men hasted out of Popery as fast as the Israelites out of Egypt. Then was idolatry cast out, then was not onelyonly the uncleane flesh, but broth hated: then were godly men busie at worke to lay the foundation and grounds of Religion: then were Gods worthies worthily and thankfully received, and esteemed, and the restorers of Religion duely honoured: then men used their peace to edification, and growth in grace, and in the comforts of the holy Ghost.
But what doe we now? have not many among us changed our hatred of Popery to the hugging and cherishing of it? Doe not wee generally not onelyonly looke backe, but runne backe to Popery, as Israel into Egypt. See not we Idolatry, and the Breaden god, and the Altars, Vestures, and Priests encroach upon us, which cost so much precious blood of Martyrs to cast out? Doe not some question now the grounds of Religion, and dispute our Catechisme, which Turkes dare not doe? and begin to determine that the differences betweene us and the Papists are not so great and substantiall? In stead of honouring Gods worthies, the restorers of holy Religion, have not some of our pulpits, presses, and discourses disgraced Calvin, Beza, and such as stood more stiffe against Popery. Are there not they that mingle not a little leaven, but abundance of poyson of Popery, and father it upon our Church? Are not the numbers of Papists increased upon us, notwithstanding all the lawes against them? that these sonnes of Zerviah are growne in number and strength almost too great for us? Oh who can without heart-sorrow compare our selves now with our selves then; as the olde men wept, when they compared the second Temple with the first?
Will not wee yeeld this generall Apostacie? let him that runneth reade it in the effects of it. For,
1. Why hath the Lord given up numbers to strong delusions, 2 Thess. 2. to beleeve lies, but that they received not the truth in the love of it?
2. For what other sinne did the Lord abhorre Israel, Psal. 78.60. and forsooke his owne Tabernacle? and why doth the Lord thrust us from his care, but that we have thrust our selves from his Covenant?
3. Why are we fallen from the honour of our Kingdome, and the ancient glory of our Nation, but because we have not set up nor held up the honour and kingdome of God amongst us, and therefore hee hath cast downe the honour of our Kingdome.
4. Why is our peace within our selves disturbed by many discontents among all sorts, but because we have not allowed the Lord a peaceable dwelling among us as in times past.
5. Why cannot wee now peepe out of our coasts, but become a prey to a base despisable company of robbers and theeves? and why doth not God goe out with our navies, our armies which returne home with losse and dishonour? but that the sentence is gone out as against Israel, Iudg. 10.13. Yee have served other Gods, I will save you no more: Goe and cry to the Gods yee have chosen, let them save you in the day of danger.
6. Whence are those sinnes written with the point of a Diamond in the face and forehead of our Nation? As,
1. Coldnesse in profession, lukewarmnesse in religion, denying the power of it.
2. A generall scorning of the profession of grace. Oh that ever it should be said in time to come, that after 60 or 70 yeares of the Gospell, it should be attended, or rather chased out with such generall scorne of faithfull Preachers, and professours of true religion, as no age of the Gospell can patterne.
3. That generall corruption in manners in the body of our people, too too apparant in,
1. Cursed oathes in olde and young, high and low, in open and shamefull manner, for which the land doth and must mourne.
2. Generall pollution of the Sabboth by working, playing, journeying by water, and land, and open profanesse; and weake hopes of reformation, unlesse we may thinke these sinnes to die of themselves, but the land is like to keepe her Sabboths first.
3. The deluge of drunkennesse, which hath drowned our Land, and is risen 15 cubits higher than ever, which was sinne wont to be covered formerly with ragges, now with silkes.
Whence are all these, and many other hainous profanations of manners, but from our Apostacy from God, from his covenant, from his word, from the profession of holy Religion?
Oh that wee could consider the state of revolters worst at last, that wee would returne to our first love, and workes, before the remooving of our candlesticke, and before our spuing out.
2. For personall Apostacy. This may be a warning to many men, who have desisted from good and hopefull beginnings, who have rejoyced in the light for a season, who seemed to have beene washed, & to have got out of the filthinesse of the world; begun to reade the Scripture, set up Gods worship in their families, to keepe some watches with God, but are fallen backe to the world, or wallow in some lusts, as if nothing were worth forsaking but Gods wayes.
Let these consider, 1. How lightly they offend the Majesty of God, Heb. 10.38. If any withdraw himselfe, my soule shall have no pleasure in him. The word foreign is a military word frō souldiers who recoyle and leave their standing, in whom the Captaine delights not: no more in our Christian fight can wee by retiring and recoyling please our Captaine: But the Martiall law for such is in the text, They withdraw themselves to perdition.
2. Better it is not to begin in a good course, than to desist, and breake off. 2 Pet. 2.20. It had beene better not to have knowne: the latter end is worse than the beginning: for they lose all their labour, all their hopes, all they have wrought, all they have suffered, all is in vaine to them. As a man having made a long voyage, and sailed prosperously many hundred miles, but bringing his shippe within sight of shore, and thrusting into the haven, suffered wracke in the havens mouth: this man hath lost all his gettings, his wealth, his journey, his labour, sufferings, his life, himselfe and all. Oh never content thy selfe with good beginnings in the spirit to end in the flesh: Oh foolish Galathian, wilt thou suffer so many things in vaine? The Lord rejects that blossome that never comes to fruite, as the husbandman cares not for that blade that comes not to ripenesse. Nay never content thy selfe with a faire progresse in grace, at any time to desist: For if a righteous man at any time forsake his righteousnesse, all his former righteousnesse shall never be remembred; and he that loseth the last of his dayes, loseth all the former. What were a man the better if hee had all grace in the highest perfection of it, and fall from it? nay what careth Satan if a man had attained whole sanctification, not onelyonly in part, but in degrees, if it be not continued in? Adam in Paradise, the more holinesse he lost, the greater was his sinne and unhappinesse. Nay the Angels in heaven, what better were they for their absolute Angelicall happinesse, when they left their first habitation?
3. Relapse into a sicknesse is farre more dangerous than the disease, and to relapse into sinne is to relapse into the most dangerous sicknesse of all, and farre lesse curable than any. This incurable estate our Saviour aimes at Luke 9.62. no man that puts his hand to the plow, &c. from this relapse they fall into that sin, that unpardonable sinne.
4. The very season of our present times aggravates this sinne of falling from the grace of God, that makes it most inexcusable. What? to fall away so willingly in dayes of peace? of meanes? of protection? in dayes of the honour of the Gospell? What? to fly as a wicked man when none pursues? in a land where truth and peace kisseth each other? where is neither danger, nor losse, nor enemies neere? so cowardly to part with truth, and fall from it to Popery? What defence? what excuse is left for this sinne? It were too much in times of persecution, in Marian dayes, in the midst of those light fires, in the house of inquisition, in France, in Italy, or in Spaine, in Ierusalem, where Manasseh makes the streetes runne with the blood of the Saints: But in the time of peace, in the Sunshine, in the triumph of the Gospell to decline, and depart, this hath no excuse for the sinne.
5. What a kind of creature is this, an Apostate, a Mermaid, halfe a man, halfe a fish, a cake halfe baked, halfe a Christian as good as no Christian, an Agrippa, almost a Christian, almost sanctified, almost saved; a Christian in the morning of his life, but his righteousnesse being but as a morning dew, dried up and withered before his evening; a diary Christian without all acceptation? looke on the Text againe here is a sanctification, till the comming of Christ: shall this great Sunne of righteousnesse rising, and comming in his strength and glory, finde all our righteousnesse as a dew dried up, and vanished? then must all our salvation vanish with it.
2. This may serve for instruction.Vse 2. Whosoever would have assurance of true grace, must labour to holde out, seeing an hypocrite may begin well, and runne well for a while, as Paul tells the revolted Galathians, Gal. 5.7. Ye did runne well, but onelyonly true grace ends well.
Here for our furtherance I will set downe two things.
First, The meanes of perseverance.
Secondly, the motives to excite us to the meanes.
Meanes of perseverance.The meanes are three.
I. Lay a good ground, begin well: Col. 1.23. Be grounded and stablished in the faith: 1. Lay a sound foundation.first be grounded, then settled and stablished. A good beginning promiseth a good ending.
Now to a good beginning are required three things:
1. Humility of soule, 2. stability of purpose, 3. sincerity of heart.
First, Humility layes a low and a deepe foundation, in the exercise of sound mortification: the most that fall off from their beginnings are such as have but sleighted the matter of mortification; and would not be at the paines and cost of deepe digging their hearts by serious humiliation. This our Saviour expresseth in the Parable, Luke 6.48. The sound Christian is that wise builder, who builded an house, and digged deepe, and laid the foundation of it on a rocke, so as neither floods nor windes could shake it.
Secondly, Stability of purpose is a settling of the heart to follow goodnesse, and hath in it two things: 1. for judgement, 2. for practise.
1. A resting in the knowne truth, and not as reedes to be shaken and carried away with every puffe of false and vaine doctrines, or strange opinions, contrary to the truth received; the sinne of this unstable and libertine age, in which numbers specially of our youth, leave the assemblies, and creepe into corners to learne another doctrine from teachers in the twilight, against the Sabboths of God, against the law of God, against the ordinances of God, the word and Sacraments as now preached and administred. I seldome have observed any such shuttle hearers, but have in the end come to nought, and even to open profanesse, because they never laid a sound foundation, but were alwayes busie questionists, ready to turne all religion into …trums, which was the very losse of all sound Divinity among the Schoolemen.
2. A resolution in practise, whatsoever come of it, never to be carried away with the errour of the wicked, nor the sinnes of the age, times, calling, nor the corruptions of his owne heart; all which are violent streames which a resolved Christian must rowe hard against. This was it which Paul and Barnabas require of the new converted Antiochians, Acts 11.23. that with full purpose of heart they would cleave unto God, both in judgement and doctrine, and in life and conversation. This was the settled resolution of David, Psal. 119.112. I have inclined my heart to performe thy statutes alwayes, even to the end.
Thirdly, Sincerity of heart is necessary: which 1. casts out all sinne by repentance, sparing none, never so gainefull: 2. hath respect to all the commandements of God. A deceitfull heart cannot hold out in good, duplicity of heart suffers not a man to continue, for hee is unconstant in all his wayes, Iames 1.8. This is when men looke to have their joy in this world, and with God in the world to come, when the end of their whole course is not sincere, but they embrace goodnesse so farre as may stand with their owne estate, or the disposition of the times, or constitution of the kingdome, and no further. Ayme at this entrance into grace, know that hee onelyonly hath begun well, that hath begun in truth.
2. Arme our selves against hinderances of perseverance.II. Wee must arme our selves against all hinderances of perseverance, and such things as plucke men away from love of truth and holinesse. As,
1. Beware lest our hearts be hardened through deceitfulnesse of sinne, Heb. 3.13. Sinne is a sly thing of the Serpents brood, especially the sinne of our nature easily seduceth and deceiveth us. Rom. 7.11. The Apostle complaines that it deceived him: for the sinnes of heart and nature lull men asleepe in some actuall sinnes in which they lie securely, and so grieve the Spirit, weaken grace, and hinder holinesse.
2. Love not the world, nor the profits, honours and pleasures of it too well. Demas forsooke the truth, to embrace the present world. Iudas by the same corrupt affection fell from the Apostleship: Ioh. 12.41. Many chiefe Rulers beleeved Christ, but durst not confesse him, because of the Pharises, for they loved the praise of men more than God. Oh, that we did not so cleerely see the strength of this lett in these dayes, wherein so many baulke the way of holinesse, and fall backe almost to open profanesse, because they neither see many men, nor great men yeeld approbation or countenance to such strict courses.
2. Shunne lewd society, and familiarity with profane persons, if we would not fall from our owne stedfastnesse, 2 Pet. 3.17, 18. there is not more strength in any infectious pestilencious ayre to poyson the body, than in this poysoned ayre to kill the soule. Society with gracelesse men is a very blasting of grace; fire is not more apt to burne, than we to learne their wayes.
4. The labour and paines of holinesse and mortification makes many weary of the good way; but consider it is not in vaine to serve the Lord, and there is profit in walking humbly before him, thy paines shall be abundantly recompenced; a small measure of holinesse, with an upheaped measure of happinesse. Every man will be contented to swallow much paines for a little earthly profit, and is the state of heaven worth no labour?
5. Persecutions drive many away; much seed which comes up faire, when the sunne of persecution ariseth, withereth away. But against this, wisdome must cast the costs, and prepare to defray the charges of this great building, and the same Sunne that dries and burnes up the shallow seede, shall set and ripen ours.
Many heare holinesse reviled and spoyled of her vaile and value, they heare this sect every where spoken against, and would as farre forget themselves as Peter, to heare that voice, Thou art one of them, and perhaps renounce Christ, and profession and all: for if even the very Disciples of Christ, and all they, leave him and fly when afflictions comes neare, Matth. 26.56. what marvell if they that want soundnesse shrinke in the wetting.
Meditations to stablish against persecutions.1. But here remember and looke upon Christ, Heb. 12.2. who endured such speaking against of sinners, not for himselfe, but for thee, lest thou be weary.
2. Hee that is now ashamed of Christ, Christ will one day be ashamed of him, and then he that will no… beare the reproach of a blast of words for him, shall be filled with an everlasting reproach before men and Angells.
3. Sound judgement esteemes it the greatest honour, to be highly dishonoured for Christ and his causes: Matth. 5.12. Blessed are yee when men revile you, and speake all manner of evill against you for my sake: rejoyce and be glad, great is your reward in heaven.
Object. I could better endure mens words: but I shall also sustaine great losse, if I should be so precise, I should lose my custome, trading, and profits.
Answ. Wilt thou receive a religion, and not know it to be truth? or knowest it to be so, and wilt not be ready to confesse and professe it according to thy place and calling, even in the middest of the different conceits of men?
2. The Saints knowing this to be truth, did for it joyfully suffer the spoyling of their goods.
3. Put together in the ballance, the losse of the world, and the losse of thy soule; and consider whether is fitter to save, if thou cāst not save both: For the losse of the world, is an abundant recompence promised by a sure pay-master, but what recompence is there for the losse of the soule? Matth. 16.26. Nay if thou shouldest venture and give thy life for thy profession, if God call for it; it is no lesse than thou oughtest, who oughtest to strive unto blood, Hebr. 12.4. and yet this greatest losse were the greatest gaine. Thus to lose thy life is to save it, and to save it in this case were to lose it.
III. Procure to our selves and exercise the helpes of perseverance,3. Procure helps of perseverance. and keepe them neere us as our continuall companions.
And for this end, First, let the word of God be deepely rooted in our hearts, for this is a speciall preservative from declining: Psal. 119.102. I declined not from thy statutes, for thou didst teach me.
Now the word sundry wayes keepes us.The word upholds us foure wayes. As first, by inlightening us to see our way, both to chuse the right way, and decline the wrong: Psal. 119.105. Thy law is a light and lanthorne to our paths. Secondly, by comforting and incouraging us in the good way: Rom. 15.4. Through consolation of the Scripture wee receive our hope. Thirdly, by preventing sinne in us: Psal. 119.11. I have hid thy word in my heart, that I might not sinne. Fourthly, by keeping out of sin, and redressing our way, Psal. 119.9.
Secondly, labour to preserve in thee a love of grace and holinesse; let thy scope be in all the meanes of holinesse, to gaine, not knowledge and illumination onelyonly, but sound affection also to grow up in this as well as in that. For first, as a tree low and deepe rooted, is stablished and continued in fruitfulnesse, so when faith and grace is deepely rooted in the affection of the heart, there will be perseverance. Secondly, it is not good words, good actions, or good knowledge, that holdes out, but good affections will. Thirdly, what other is the cause of so generall backsliding in the world, which is the proper punishment of not receiving the truth in the love of it, 2 Thess. 2.11.
Thirdly, feare God: This is a wellspring of life, to make us escape the snares of death, Prov. 14.27. and 19.23. Anchora mentis pondus timoris, Feare holds the heart steady as the anchor the shippe; and joyne thy selfe to such as feare God, delight in such as excell in vertue and grace, these are able to encourage, strengthen, direct, uphold, raise, and comfort thee in thy difficulties, wearinesse and weaknesse, and set thee forward not by their gifts onelyonly but by their example.
Fourthly, be instant in prayer for perseverance, so our Text teacheth, for it is the Lord that both beginneth and finisheth his owne worke, hee not onelyonly sets us in the way,Phil. 2.13. Psal. 138.8. but leades us in the way, and at length brings us into Canaan.
Fifthly, looke still to the comming of the Lord Iesus Christ, as a good servant hold thy selfe in expectation of the appearing; so the Text: Luke 12.36. Blessed is that servant whom the Master shall finde so doing. Doest thou expect him from heaven, and is not thy conversation there? doest thou expect his comming in glory, and meetest not him in grace? lookest thou for him as thy head, and wilt thou not as a member holde an happy union and fellowship with him? expectest thou thence a Saviour, and continuest thou not unto the end, seeing onelyonly such shall be saved? Matth. 10.22.
Now the motives to the meanes of perseverance.Motives to perseverance, 5.
First, this is a true signe of a true friend of God, who loves at all times, Prov. 17.17. not onelyonly in prosperity, but in adversity; yea this is the praise of a true friend: sound love to Christ is a sparke of Christs love to us, of whom is said, Iohn 13.1. Whom he loved he loved to the end.
Secondly, this is the praise of true grace, which cannot be measured but by the end. Then may we praise the Mariner, when he hath brought his shippe to the haven, and landed his passengers. Then praise the valour of a Captaine, when hee hath got the victory. We praise not all runners, for many runne, but one takes the prize, and that is hee that continues to the end, not hee that desists.
Thirdly, there is none but desires that God would be constant to him in his goodnes, & shew himselfe best at last; and thou must then be constant to him in his service, for God is with us so long as we be with him, but if we forsake him, he may justly forsake us, 2 Chron. 15.2. If the image have never so golden an head, yet if the legges be earth and clay, the stone in the mountaine shall breake it to pieces.
Fourthly, who would sowe his field, not to reape his seede againe? who would not reape his prayers, his teares, and the dripping seede-time …f mortification? who would not reape his hope, his patience, and other graces? But all reaping is on condition that wee faint not, Gal. 6.9. and therefore the Apostle inferres that wee must not be weary of well-doing.
Object. But alas, I cannot goe so fast in the good way as sometime I did, nor so stedfastly; I could heare more fruitfully, pray more cheerefully, keepe my times with God more carefully, bewaile my sinnes more feelingly than now I can.
Answ. If thou goest on, all is well, if thou stand not still, nor goest backe, a sof… pace forward goeth farre; onelyonly quicken thy selfe by all good meanes for thy better assurance.
2. If thou beest sure thou goest to Canaan, though thou sometime haltest of a limbe with Iacob through weaknesse, yet comfort thy selfe, hold on, onelyonly see thy heart be not halting.
Fifthly, want wee examples to encourage us? wee are compassed with them on every hand.Examples to uphold our perseverance▪ 1. Looke to God, and he perfecteth all his workes of creation, government, redemption, and salvation, Deut. 32.4. 2. Looke at Christ, he finished the worke he had to doe, Ioh. 17.4. hee continued through many afflictions, setting the joy before him, and despising the shame, continued in his obedience, till hee came to his consummatum est, all is finished. 3. Looke to the Saints, and neither must we be sloathfull, but followers of them, who by faith and patience enjoyed the promises, Heb. 6.12. Iob would not depart from his righteousnesse while he lived: Paules life was not so deare to him as the finishing of his course with joy. 4. Looke to wicked men, how constant they are, and continue in their wicked courses, so as all meanes are too weake to pull them out; and these shall condemne many a Christian, who is so fickle and inconstant in good.